“Streetism”: A Socio-Cultural and Pastoral Theological Study of a Youth Problem in Ghana

2013 by Isaac Ishmael Arthur. All rights reserved.

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Published by AuthorHouse 08/28/2013

ISBN: 978-1-4918-0138-3 (sc)

ISBN: 978-1-4918-0139-0 (e)

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CONTENTS

Introduction

Chapter 1: The Concept of Childhood in Ghana

The Problem of Streetism

Purpose and Overview of the Study

Significance of the Study and the Author’s Concern

Chapter 2: History of Youth Migration in Ghana

Street Child Defined

Poverty and Youth Homelessness

Global Numbers of Street Children and Youth

The Movement of Youth as an Internal Migration

Characteristics of the Youth Migrant

The Concept of Migration Decision-Making

Push and Pull Factors Influencing Youth Migration

Push and Pull Factors in the North-South

Context of Youth Migration

The Experiences of the Youth Migrants in the Cities

Opportunities in the Cities

Coping and Survival Strategies

Returning Home and Re-integration

Street Youth and the Family

The African Social Support System

Political and Economic Reasons for Streetism

Policy Recommendations

Limitations of the Literature

This Study’s Contribution to the Literature

Chapter 3: Intercultural Theological Methodology

Overview

Participants

Detailed Study Procedure

Ethnography/Critical Theory

Chapter 4: Causes of Streetism

Causes of Youth Homelessness

Poverty

Earning Personal Income

Adventure

Parental Death

School Drop Outs

Divorced and Single-Parent Families

Urbanization as a Trigger for Migration

Breakdown of the Extended Family System

Homeless Youth Reflect on their Experiences of

Living on the Street

Homeless Girls’ Encounter with Rape on the Streets

Where the Homeless Youth Work and Sleep

Sodom and Gomorrah: The Hub of Migrants in Accra

Chapter 5: Thematic Analysis

Family Dysfunction, Extended Family Breakdown,

and Youth Migration

Rape in the System

The Domestic Violence Victims Unit (DOVVSU)

of the Ghana Police Service

The Domestic Violence Act of 2007

Resilience and Creativity

Spirituality, Hope for the Present, and Future Focus

The Unexplainable Hope

Hope as a Response to Deprivation

Hope as Response to the Sense of Loss

Hope as Future Projection

Chapter 6: Socio-Cultural and Economic Interventions

Macro Level Intervention

Issues Militating Against the Homeless Youth

The Socio-Economic Factors

Land Tenure System and Poverty

Ameliorating the Socio-Economic Woes

Breakdown of the Family and Unstable Homes

Educational Matters

On the Cultural Front

The Rights of the Homeless Youth in Ghana

Chapter 7: Pastoral and Theological Response to Streetism

Meso Level Intervention

Theological and Congregational Response

Social Justice Work as Pastoral Response

Teaching Interventions within the Church Community

Early Childhood Development in the African Context

Acquiring Respect and Obedience

Micro Level Intervention

Counseling the Homeless Youth

Counseling the Homeless Youth through Psychotherapy

Empathy in Counseling

Counseling the Homeless through Narrative Approach

Adopting the Collective Narrative Practice in Counseling

Individual Cognitive Therapy with the Homeless Youth

Group Counseling for the Homeless Youth

Reasons for Group Therapy Engagement

Universality, Related, and Support System

Psycho-Education, Modeling, and Social Skills Practice

Arranging Various Groups for Counseling

Antisocial/Delinquent Personality Disorder

Avoidant Personality Character Traits

Counseling the Depressive Homeless Youth

Therapeutic Encounter with the Abused Victims

in the Church Community

Post Traumatic Stress Disorder (PTSD)

Pastoral Care for those affected by PTSD

Deconstructing Patriarchy in Counseling

Gender-Based Violence

Pastoral Response to Gender-Based Violence

Issues of Divorce and Step-Parenting

Cognitive Behavioral Family Therapy

Therapeutic Technique of Cognitive

Behavioral Family Therapy

Mentoring the Homeless Youth

Drama by the Homeless Youth

Chapter 8: Conclusion

Socio-Economic Issues

Resilience and Creativity

Policy Recommendation

Limitation and Recommendations for Further Research

Appendix A: Terms

Bibliography

FOREWORD

Edward P. Wimberly, Ph. D.

Interim President, Interdenominational Theological

Center, Atlanta (GA)

Using the discipline of pastoral theology to study human problems is a growing approach to finding solutions to social and cultural predicaments where colonialism and the impact of technology have undermined the village life, which has characterized traditional life in Africa. Increasingly, problems such asthe homelessness of some Ghana youth are being targeted for study. Dr. Isaac Arthur calls this problem Streetism, and this problem needs to be addressed by the entire community, including religious and non-religious communities working together. Drawing on his own experience as the pastor and his being a parent of a teenager, and as well as working with homeless youth in Accra, Ghana, Dr. Isaac Arthur felt the need to try to help resolve a growing problem which needs immediate attention.

Dr. Arthur is drawing on a model of research that seeks to find strategic avenues for intervention into social problems confronting the community. He has been led to use his background and his clinical training in pastoral care and counseling, as well as his education in theology, and his expertise in ethnographic research to study the problem of homeless youth in a particular community. While he is drawing on different disciplines such as theology, counseling, psychology, pastoral theology, and research, his goal is to discover insights into the problem of homelessness, drugs, delinquency, and the loss of a meaningful cross generational community life for some youth. His intent is to discover and design strategies of intervention into the problems that work well. He is publishing his research so that it will enable others to learn what he has discovered so that new strategies are designedand can be replicated. He hopes that such an approach to dealing with social problems will eventually have an impact on what churches, social research in universities, and government agencies, and non-governmental organizations can do to improve community life.

Of significance is the reality that African traditional culture has a lot to offer what some people call re-villaging or the recovery of cross generational relationships, which has been the strength of traditional African life. Cross generational relational structures are essential to living in and developing vital communities. Dr. Arthur makes a significant contribution to this relational movement.

I recommend this important book, because it represents a step-by-step approach to addressing a major problem confronting not only the problems in Accra, Ghana, but which confront many western cultures as well as African countries. In his words, his end goal is to help society examine the conditions of these street youths; to comprehend the underlying causes of this street youths’ predicament, and to help in the networking of governmental and non-governmental organizations, the church, community leaders, especially parents and youth leaders toward the transformation of the lives of this unfortunate population.

Acknowledgements

A desire accomplished is sweet to the soul

Proverbs 13:19 (NKJV)

History has demonstrated that the most notable winners usually encountered heartbreaking obstacles before they triumphed

—B. C. Forbes

I give praise and honor to God for bringing me this far of the academic journey. If I have lived through some of the most difficult times in my life and survived, then it is by the grace of God. May God’s Name be praised! Since this work came from my Doctor of Theology dissertation, I must acknowledge the wonderful guidance the immense assistance given me by the Dissertation Committee members. My special thanks go to the Chair, My Boss Dr. Emmanuel Y. Lartey. Besides being my Supervisor for the four years I spent on this program, I also lived with him from September 2008-June 2009. He put me under his wings as I tried to navigate my way through this program. He really mentored me academically and professionally as he opened his doors to me (24/7) to be able to confer with him at any given time. He coached me through the research and writing of this dissertation to the end. I’m grateful to him and his family.

Professor Pamela Cooper-White had been a wonderful teacher to me. She knows her students and always pushes them to the limit of their ability. That is what she did for me through the four years. Streetism became the prominent theme of her Research Seminar in the Fall of 2010 and encouraged me to consider this as a life-long project. She was not only part of the initiative to do this study but she remained the cheer-leader throughout the period of my writing. I’m grateful to you Prof., and may God richly bless you. I’m also thankful to Dr. Edward Wimberly who always encouraged me to use some of the wonderful values from Africa. His feedbacks were immensely helpful. I’m grateful to all of you. And to Kimberly LeVert who did the proof reading, I say a big thank you.

I’m also grateful to Princeton for awarding me the Presidential Scholarship which enabled me to undertake the Master of Theology (ThM) in 2005-2006). My tons of gratitude also go to Candler School of Theology (Emory University) for providing me with the International Students’ Scholarship when studying for the Doctor of Theology (ThD) 2008-2012. I’m also indebted to the Board of Ministries of the United Methodist Church–New York (USA) for their provision of World Communion Scholarship for Leadership which saw me through the period of the ThD program at Emory University. My special thanks go to Lisa Katzenstein who was always on hand to assist me throughout the period of that sponsorship. Thank you Lisa and may God bless you and all the staff in that office as well as the Board.

My sincere thanks also go to the Methodist Church Ghana which has been wonderful to me from 2005 till today. In addition to the permission granted me to study abroad, the leadership also made sure my family was taken care of financially. During my time of study in the United States, I was also privileged to serve in the following churches: Ghana Emmanuel Methodist Church (Newark, NJ), Central United Methodist Church (Evansville, IN), Ghana Ebenezer Methodist Church (Atlanta, GA), Ghana Ebenezer Methodist Church (Hyattsville, MD), and Mt. Zion Methodist Church (Atlanta, GA) I’m also grateful to all members of the Faculty of Atlanta Theological Association (ATA)—Candler School of Theology (Emory University), Columbia Theological Seminary and The Interdenominational Theological Center. I’m very grateful to those congregations and many friends who were immensely helpful to me during my stay with them. God bless all of you.

I’m also indebted to Papa Addo, my son who was forced to live most of his growing years without me through my study outside Ghana for six years. You have given me all the support I needed for the completion of this program. May God richly bless you! My big thanks also goes to my other family members and my late mother Maame Rebecca Wilson who have always looked forward to this end as they cheered me on. Unfortunately you left for eternity a month after the completion and my arrival in Ghana in October 2012. I still say thank you so much and may God richly bless and keep you we meet again.

To my seven other colleagues who started this program with me, particularly Michael Cook, I say a big thanks to you. You have been very supportive and helpful so much. To all my friends and admirers who have cheered me up to this stage, I say I’m very grateful to you all for your support and prayers. I’m also much grateful to Chief Supt/Very Rev. Frank Twum-Baah and his wife Mary together with the family who have always hosted me whenever I’m in Ghana as well as providing me the needed support till now. Thank you Officer! To Evangelist Eric Essel Lartey and the Zion Prayer Camp who provided me with the first ticket for my journey abroad, my big thanks to you also. And to all my many friends, colleagues, and other family members whose names are not mentioned due to space, I owe tons of gratitude and you will forever be thankful to you all. May God richly bless you!

Dedication

It is my utmost pleasure to dedicate this work to the three most important fathers of my life. They are The Rt. Rev. Titus K. Awotwi Pratt (Accra Bishop of Methodist Church Ghana), who nurtured me for the Ministry of the Church, The Rt. Rev. Ebenezer K. Dadson, who continues to inspire and motivate me for excellence in Ministry and higher education, and Professor Donald Capps (Professor Emeritus, Princeton Theological Seminary) through whose guidance and support I’ve made it through this program. When it came to my applications for admissions to clinical education, Emory University and for funding for this program, Professor Capps was always at hand in writing references in support of my applications. I’m very grateful to him for his massive and unflinching support for me to this end. I’m very grateful to these fathers who have given me all that I needed to reach this height. Thank you Sirs!

Introduction

This is a socio-cultural study and pastoral theological exploration of a youth problem referred to in Ghana and elsewhere as streetism. The study investigates the phenomenon of streetism—the living of homeless or unmonitored youth on the streets of Accra and other urban centers in a country where barrenness and childlessness are not countenanced for any reason. As it is in most African countries, child bearing is highly regarded. A childless marriage is considered loathsome, both spiritually and morally, for the couple and for their extended family.¹

Against such a backdrop emerges the problem of youth living on the streets of Accra and most major urban centers in Ghana without benefit of monitoring by any adult. This problem continues to pose problems for politicians, parents, the church and the civil society. In chapter 1, I explain why the study of youth homelessness is important, over and against the backdrop of the concept of childhood in Ghana. Included is an exploration of how children are valued in the Ghanaian and African socio-cultural milieu, and why youth have found their way to the streets rather than living within the confines of their family home. Also provided is a description of who these homeless youths are and the work they do. Additionally, I will consider Ghanaian cultural issues, such as the importance of procreation and fostering, and maternal/paternal lineage.

Chapter 2 is devoted to a review of the literature and other previous, significant studies. The review will shed additional light on why in Africa few of the street youth come from intact families and why they have come to the urban streets for economic reasons or for adventure. This study identifies underlying factors that lead the majority of this unfortunate population to the streets, factors such as poverty, violence in the home, neglect, divorce in the family, and the death of parents. There is little doubt among researchers that in Africa, in general, and Ghana, in particular, economic and social crisis are among the major compelling factors sending these youths to the streets. The major literature for this review, Independent Migration of Children in Ghana² will help trace the history of migration in Ghana, a phenomenon which has been in existence even in the pre-colonial era.

The methodology used for the study and exploration of the subject matter is presented in chapter 3. That chapter entails an examination of the phenomenon of streetism through qualitative and ethnographic/critical theory model. Ethnographic/critical theory models were selected as these provide the necessary tools not only for the study of the beliefs, language, and behaviors, but also for a critical understanding of the marginalization of these homeless youth by governments and other stakeholders. In the process, Emmanuel Lartey’s intercultural methodology of liberation praxis and the underpinnings of liberation theology’s reflective procedures were adopted to enhance the work of this study.

In chapter 4 I discuss the causes of youth homelessness and the characteristics of the fifteen participants who served as informants for this study. The participants, eight boys and seven girls, had an average age of 15 ½ years. A section of chapter 4 is devoted to the findings from participant interviews and provides details about the living experiences of the participants as revealed in the course of the study. Such experiences include, but are not limited to, health, shelter, economic exploitation, sexual/physical assault, and work.

Chapter 5 throws light on some of the thematic issues which surfaced during the study. They include rape which is pervasive and very worrisome to especially the female population of the street youth. There was also the issue of hope, resilience and creativity. The discussion in chapter 6 dwells on the Socio-Cultural and Economic issues. The discussion involves an evaluation of the social reality of the situation as revealed by the work done in the study, which should galvanize interest groups into engaging in writing and advocacy work in both political and ecclesiastical corridors. In chapter 7 I engage in theological reflection on the basis of the experiences of poverty and marginalization of the youth on the streets. Chapter 8 concludes the study with a summary and policy recommendation, limitation of this study and issues for further study.³

A youth is defined as a person between the ages of 12-19. Ghana’s definition of a youth is a person who is within the age bracket of fifteen and thirty five. According to the Catholic Action for Street Children, a street child who lives in the streets is between the ages of 0-18. For the purpose of this study a street youth" is a person who is between the ages of 12 and 19. Such a person usually lives on the streets without any parent or guardian but adopts various ways to survive on his/her own.

Chapter 1

The Concept of Childhood in Ghana

A study of streetism must begin with an understanding of how children are valued in the African and the Ghanaian socio-cultural milieu. In the traditional African setting, procreation is undoubtedly the ultimate goal of every marriage. In some parts of Africa, customary marriage becomes recognized only when the bride is pregnant and, as such, pregnancy becomes the seal of such a marriage.⁴ That also enables the woman to be fully integrated into the husband’s kinship circle, or family. In such societies, childlessness is considered to be the worst human tragedy and humiliation. According to John Mbiti, regardless of the couple’s social location, their inability to procreate is considered worse than committing genocide. That is to say that the couple becomes the dead end of human life, not only for themselves, but also for their genealogical line.⁵

The best moment for the childbearing-woman is exemplified in a public honoring ceremony of congratulation after the tenth born.⁶ This, therefore, is a boost for prolific childbearing, which is a rarity in today’s urbanized cities. But it is still a matter of great pride in rural Africa, as children are also believed to be the possible agents linking the living families with their ancestors. Thus, the children would eventually be in charge of remembering the dead through maintenance of family shrines or other ways.⁷

For the Akans of Ghana (which includes the Ashanti, Akwapim, Fante, and Bono) there is always a critical bond between the child and the mother. It is considered an absolutely binding moral relationship [and, as such, mothers] stint no labor or self-sacrifice for the good of her children.⁸ Maternal grandmothers also play an especially vital role in nurturing and raising children born into their homes.

Absolute obedience is required of every child. However, no mother would disown the child of her own womb, as she is always reluctant to punish. It is also expected, particularly, that girls will be attached to their mothers throughout their life time. As she grows in constant intimate relationship with the mother and learns from her all feminine skills, it is ultimately important for the girl-child to derive the best character traits from her mother.

Among the Akans, regardless of the relationship which develops between the father and the boy-child, the son grows with his mother as his close and trusted confidant pertaining to all his personal issues. Meyer Fortes, then, posits that a man’s first ambition is to gain enough money to be able to build a house for his mother if she does not own one. To be mistress of her own home, with her children and daughters’ children round her, is the highest dignity any ordinary woman aspires to.⁹

In a traditional African setting, a child is educated towards the fact that one’s private relationship and public behavior towards even one’s mother’s sister is indistinguishable from the behavior one shows to one’s mother. Indeed it is considered disgraceful to distinguish between them in public.¹⁰ It is incumbent upon every Akan family to bring up a child left as an orphan by the mother’s sisters and to treat the child as if he or she belongs to that couple.

Among the Akans, every child is believed to carry both the mother and the father’s blood (mogya), but that there is a unique spiritual bond between the father and the child. R. S. Rattray surmises that the male transmits the spirit (ntoro) to the child, suggesting that "conception is believed to be due to the blood (mogya) of the woman mingling with the spiritual (ntoro) element of the male."¹¹ The general supposition is that every child is considered by law to be the offspring of its father. Ideally, the expectation is that its father and genitor should be the same person is prevalent among the Akans.¹² That means every man is obliged to honor paternity.

Again, for the Akans, the rule of matrilineal descent is the